Journal articles on the topic 'Women – Rome – Social life and customs'
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1
Gianfortoni, Emily Wells. "Marriage Customs in Lar: The Role of Women's Networks in Tradition and Change." Iran and the Caucasus 13, no. 2 (2009): 285–97. http://dx.doi.org/10.1163/157338410x12625876281181.
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AbstractOne reason many traditional Lari customs celebrating life cycle events, such as births, marriages, and pilgrimages were preserved well into the 1970s is that women, particularly the older women, have been the keepers of this knowledge. They maintained the practice of these customs and passed on the knowledge to their daughters and younger members of their social networks. This paper examines Lari marriage practices in the 1970s and contrasts them with earlier customs as reported by older women. It discusses also the role of social networks in maintaining, changing, and passing on marriage customs.
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Juliantini, Ni Ketut Dian, I. Putu Sudana, Herkulanus Bambang Suprasto, and I. Gusti Ayu Made Asri Dwija Putri. "Gender and work-life balance: A phenomenological study on Balinese female auditor." International journal of social sciences and humanities 3, no. 2 (August 19, 2019): 224–37. http://dx.doi.org/10.29332/ijssh.v3n2.318.
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The auditor is one promising profession to current and the future. The number of women auditors currently is higher than in men. However, the number of female auditors currently has positively increased. Balinese female auditor’s research used an interpretive phenomenology analysis approach in exploring understanding. The subjects of this study involved three Balinese female auditors. Data mining was carried out by conducting in-depth interviewees to gain an understanding of the interviewer’s role as auditors of Balinese women in a dual role. The excavation results show the auditors have the concept of work-life balance always happy in life and always grateful. The highest motivation and support of interviewees is their family. Work-life balance is a challenge in life, namely, career, family, and social aspects in the customs form. The alternative work arrangements development is felt to be a solution to reduce work-life conflict and female auditor fatigue.
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Pavković, Marijana. "Changes in wedding customs in Gornja Poljica in the hinterland of Split, Croatia, in the last hundred years." St open 3 (December 22, 2022): 1–27. http://dx.doi.org/10.48188/so.3.13.
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Aim: To examine how wedding customs have acquired unwritten rules over time and how much they have changed in the last hundred years.Methods: Semi-structured interviews with three respondents from Gornja Poljica (Split city hinterland) and a secondary analysis of sources with the aim of analyzing the course and customs of weddings over three generations in Gornja Poljica.Results: As in the past, there is a wedding procedure consisting of the gathering of wedding guests, the pick-up of the bride at her home, the wedding ceremony, the celebration, and the visit of the bride’s family to her new home. The new customs are a bachelorette party, a garter toss, a wedding cake and wearing a wedding dress all night. Of 28 customs from 100 years ago, nine (one-third) have disappeared, the wedding day has been changed from Monday to Saturday, the ceremony has been shortened from three days to one, the number of wedding guests has been increased, and the bachelorette party has been introduced.Conclusion: From the narratives, it appears that the wedding ceremony is primarily a personal event, one of the most important in the life of the bride and groom, especially for the woman, for whom it represents a permanent change in family and social status. Until the 1950s, women were more passive in the role of bride than they are today. Through the process of women’s emancipation, globalization and the possibility of free choice, the values and practice of marriage itself have changed.
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SHERIF, BAHIRA. "The Prayer of a Married Man Is Equal to Seventy Prayers of a Single Man." Journal of Family Issues 20, no. 5 (September 1999): 617–32. http://dx.doi.org/10.1177/019251399020005003.
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This study examines the central role of marriage among upper-middle-class Muslim Egyptians in Cairo, Egypt. It is based on ethnographic fieldwork carried out over a total of 20 months by the author between 1988 and 1996. Using religious and legal sources as well as semistructured interviews and participant observation among two generations of 20 households, this study indicates that marriage continues to occupy a significant place in the life course of both upper-middle-class Muslim men and women. This article indicates that societal norms, as well as family structure and expectations, influence the prevalence of marriage as a necessary rite of passage for achieving adulthood among this class of Egyptians. Furthermore, this article describes the actual customs, beliefs, and practices associated with Muslim Egyptian marriages to counteract the Western bias that often obscures studies of this area of the world.
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Wantu, Sastro Mustapa, Irwan Abdullah, Yowan Tamu, and Intan Permata Sari. "Early Child Marriage: Customary Law, Support System, and Unwed Pregnancy in Gorontalo." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 5, no. 2 (December 26, 2021): 780. http://dx.doi.org/10.22373/sjhk.v5i2.9573.
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The rate of underage marriage in Gorontalo is very high, even though religion, customs and state laws prohibit it. The results of the direct interviews conducted and the observations made indicate that poverty, low levels of education and matchmaking myths may have caused this increase. Furthermore, the increasingly high level of promiscuity and weakened socio-cultural ties have led to an increase in the number of extramarital pregnancies, and forced marriage is unavoidable to maintain the dignity of the community. It was discovered that most married couples do not wed legally until they have problems in their marriage and seek a divorce. Moreover, women must also be responsible for their life choices because this paper shows that poor service practices have caused underage women to be objectified by physical, social and symbolic violence. The unavailability of a support system from the government and society makes a partner rely on the kindness of his or her parents. Therefore, it was suggested that government intervention, in the form of prevention and support systems for underage married women, must be integrated with the role of the community and religious leaders.
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Резвушкина, Т. А., and Б. И. Карипбаев. "Representation of motherhood in Kazakh culture: traditional practices of socialization of children." Bulletin of the Karaganda university History.Philosophy series 3, no. 103 (September 30, 2021): 167–78. http://dx.doi.org/10.31489/2021hph3/167-178.
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The article examines the status and role of the mother in Kazakh culture and the influence of traditions on its functioning. Social sciences ascertain a wide variety of maternal practices and characteristics of the socialization of children in different cultures. In this article, we will consider the attitude of modern Kazakh womenmothers, representatives of the urban middle class to the observance of such traditional practices of socialization of children as «at koyu», «shildekhana», «besikke salu», «kyrkynan shykaru», «tusau kesu», « toy «,» tilashar «,» togym kaqar «. The main directions of the Kazakh folk system of upbringing are: respect for elders, reverence for ancestors, care for representatives of the older generation, manifestation of love and care in a reasonable combination with exactingness towards children (family traditions associated with various stages in a child's life). Many customs, traditions, rituals of the Kazakh people are the unwritten laws of upbringing, a kind of moral code of the family, they crystallized the centuries-old experience of raising children in a family. Customs and traditions, rituals, proverbs, sayings, fairy tales do not have an educational effect on their own, but on condition that the parents by personal example in the family observe and support the principles and ideas expressed in them. Cultural traditions, rituals, customs in the Kazakh family are reproduced from generation to generation and are the moral framework of socialization. The purpose of this article is to analyze the use of traditional practices of socialization of children by Kazakh women-mothers, representatives of the urban middle class. The scientific significance of the work lies in the problematization of the use of traditional practices, when the conditions of urban life often do not allow the use of these practices and this causes the assessment of these practices by women-mothers as important / not important, necessary / unnecessary. The value of this study lies in the analysis of the traditions and rituals of raising children that have been preserved and reproduced in urban Kazakh families. Some rituals have changed, lost their former meaning, but have still survived to this day. In our study, we wanted to reveal the issue of preserving traditions and customs in matters of raising a child and implementing motherhood in an urban Kazakh family. The study showed that there is a tendency to preserve the national identity and identity of the Kazakh people in urban families through the reproduction of the traditions and customs of the socialization of children.
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Sultanguzhina, Gulfiya Yu. "Социальный статус женщины в семье Башкирии в первое десятилетие советской власти." Oriental Studies 14, no. 3 (October 6, 2021): 459–68. http://dx.doi.org/10.22162/2619-0990-2021-55-3-459-468.
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Introduction. This article attempts a review of key trends in the transformation of Bashkir women’s social status within the family framework between 1917 and 1927. Goals. The study employs newly discovered data to show some specific features in the marital status of Bashkiria’s women in the 1920s. Materials and Methods. Relevant documents from the Russian State Archive of Social and Political History and the National Archive of the Republic of Bashkortostan served as the main sources for the research; published materials on the subject also proved as instrumental and efficient. The research methods employed include statistical, descriptive, and comparative historical ones. Results. The research indicates that the period under consideration was marked by the struggle of dedicated women to improve their positions in various spheres including that of the family. The struggle was long and painstaking. In Bashkiria, the old ways were changing slowly, and throughout those years traditional Bashkir customs and perceptions continued to play an important role in regulating family and marriage institutions. Such phenomena as polygamy, early marriages (including unwilled and unequal ones), kalym and others were still quite common. Nevertheless, the first decade of Soviet rule in the republic was also a period of serious success marked by advancing the de facto equality of women in the family, and the legislative measures did seek to improve the marital status of women. The analysis shows that in the period in question was witnessing a radical transformation in women’s positions in the family and everyday life contexts. The research allows for a conclusion that the image of a ‘new woman’ in the family sphere was being shaped during the first Soviet decade.
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Mitrofanenkova, Olga E. "Female drug addiction in Afghanistan." Asia and Africa Today, no. 1 (2022): 48. http://dx.doi.org/10.31857/s032150750018298-9.
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In recent decades, the problem of drug addiction to its population has become increasingly acute for Afghanistan. The growth of drug addiction here occurred during the period of a rapid increase in the volume of drug production within the country in the early 2000s. During this period, Afghanistan ceased to be not only a producer and exporter of drugs, but also became an active consumer of it. In this turn it led to the quick spread of drug addiction throughout its territory. This social problem is closely connected with the set of internal problems that already existed here. The growth of drug addiction has become a threat to the country’s national security. In this situation, a special place is occupied by the drug addiction of Afghan women, which has a destructive effect on some of the foundations and norms that underline the «daily» life of Afghans. The situation with drug addiction among women reveals the peculiarities of Afghan society and the difference in the position between men and women. The uniqueness of the Afghan society and its adherence to Islam are some of the factors that force researchers to consider the problem of female drug addiction in Afghanistan separately from males ones. A certain imprint on the perception of the current situation by the Afghans themselves is made by the position of women in society, which is fixed to her by age-old customs and traditions that are common among the majority of the Afghans’ population. In addition, the social role of woman and her place in society also have an impact on the formation of drug addiction, which has a significant difference from a similar phenomenon in other regions of the world. After Taliban came back to power in Afghanistan, the situation related to women’s rights remained uncertain for several months. In December 2021, an index was published that significantly expanded the rights of women.
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A, Precilla. "Woman in Manoj Kurur's work." International Research Journal of Tamil 4, S-8 (August 20, 2022): 366–73. http://dx.doi.org/10.34256/irjt22s852.
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Human population who were straggling in the forest, started living as a society. This society of people disclosed their ascent identities such as lifestyle, Culture, rituals, belief, work, food habits, dress, language, arts, worship and etc. when we look over the Pazhanthamizh community, Sangham literature plays a major role in them. The Biological aspects of early people have been established through poets, Royal poets, Feminine poets and etc., when we see on the cultural aspects, women’s have separate place in their land in which they haved shaped their lifestyles for generations. In the changing environmental community, there are many changes in Political, Economical and Cultural elements. In order to reveal them creators have established their analysis through voices to the human community. However, until the gender difference of male and female is taught, just like the two sides of a win struggles for women’s rights and feminist voices will not rest up. In the life of women who were taught about virtuosity, the code of life in the sangham period have been desalted and imposed their morals. By Manoj Kurur’s creations we can come to know about the young generations of oppressed sangham women’s who broke their social customs and restrictions. This article examine’s the control x restraint in the opposition of the Novel in Malayalam “Nilam Poothu Malarntha Nall” in which a femine voice is brought through a male voice.
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AHMED, AMINEH. "Death and Celebration among Muslim Women: A Case Study from Pakistan." Modern Asian Studies 39, no. 4 (October 2005): 929–80. http://dx.doi.org/10.1017/s0026749x05001861.
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After September 11 2001 questions about the nature and society of Islam were asked all over the world. Unfortunately in the rush to provide answers inadequate and even distorted explanations were provided. Muslim groups like the Taliban in Afghanistan and Pakistan with their brutal ways came to symbolise Islam. The need to understand society through a diachronic and in-depth study was thus even more urgent. The following work is an attempt to explain how Muslims organise their lives through an examination of rituals conducted by women. This particularistic account has far-reaching ramifications for the study of Muslim society.This article seeks to contribute to the general debate on Islamic societies. In particular it contributes to the ethnographic discussion on the Pukhtun. First, it seeks to establish the distinctive sociality of Pukhtun wealthy women or Bibiane in terms of their participation, within and beyond the household, in gham-khadi festivities, joining them with hundreds of individuals from different families and social backgrounds. Second, the article makes a case for documenting the lives of this grouping of elite South Asian women, contesting their conventional representation as idle by illustrating their commitment to various forms of work within familial and social contexts. Third, it describes the segregated zones of gham-khadi as a space of female agency. Reconstructing the terms of this agency helps us to revise previous anthropological accounts of Pukhtun society, which project Pukhtunwali in predominantly masculine terms, while depicting gham-khadi as an entirely feminine category. Bibiane's gham-khadi performances allow a reflection upon Pukhtunwali and wider Pukhtun society as currently undergoing transformation. Fourth, as a contribution to Frontier ethnography, the arguments in this article lay especial emphasis on gham-khadi as a transregional phenomenon, given the relocation of most Pukhtun families to the cosmopolitan capital Islamabad. Since gham-khadi is held at families' ancestral homes (kille-koroona), new variations and interpretations of conventional practices penetrate to the village context of Swat and Mardan. Ceremonies are especially subject to negotiation as relatively young convent-educated married Bibiane take issue with their ‘customs’ (rewaj) from a scriptural Islamic perspective. These contradictions are being increasingly articulated by the female graduates of an Islamabad-based reformist religious school, Al-Huda. Al-Huda, part of a broader regional and arguably national movement of purist Islamization, attempts to apply Quranic and hadith prophetic teaching to everyday life. This reform involves educated elite and middle-class women. These women actively impart Islamic ways of living to family members across metropolitan–rural boundaries. The school's lectures (dars, classes) provide a basis for questioning ‘customary’ or Pukhtun life-cycle practices, authorizing some Bibiane to amend visiting patterns in conformity to the Quran. The manipulation of life-cycle commemorations by elite and middle-class women as a vehicle of change, Islamization and a particular mode of modernity furthermore becomes significant in the light of recent socio-political Islamic movements in post-Taliban Frontier Province. More broadly, the article contributes to various sociological and anthropological topics, notably the nature and expression of elite cultures and issues of sociality, funerals and marriage, custom and religion, space and gender, morality and reason, and social role and personhood within the contexts of Middle-Eastern and South Asian Islam.
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Sahare, Geeta. "History of the Human Rights: Gender Perspectives." BSSS Journal of Social Work 13, no. 1 (June 30, 2021): 24–33. http://dx.doi.org/10.51767/jsw1303.
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Every human being has certain rights to live with dignity and peace and should not be discriminated. However, history of human civilization tells us there have been discrimination on many counts. Otherwise, there won’t have been words like slavery, untouchability, exploitation, patriarchy existing. Women are no exception to discrimination and exploitation. Human rights of women have been violated, they have been deprived of their respect, economic, social and political status and the basic principle of equality (equality with her counterpart, i.e., men). The question of human rights becomes very pertinent when it comes to gender and gender justice. This has given birth to feminist movements. The author here wishes to testify the march of the human rights of women, the journey and the progress made after struggle by all the feminist movements and more importantly the economic and social status of women in the present era. The author has tried to show how the matriarchy in early development of civilization was demolished and how there was a downfall of women after advancement of patriarchy through the personification of power by men inside and outside of the family. In fact, the notions of property and inheritance put an end to the foundations of matriarchy and consequently they were converted to objects belonging to the father, the husband and the family. The author could also find several other reasons, old customs in the patriarchal society for their exploitation and violation of their human rights. Further the role of U.N. and its organs was very vital and important as the problems of women were considered in their social aspect from time to time. Today we find women in all fields of national life: engineers, doctors, pilot, professors, diplomats, artists who have won gold medals in sports, etc. But it took a very long time to finally see women acceding to highest posts in the Parliament. March of human rights of women is progressing constantly as efforts have been made but a lot needs to be done as discriminations, inequalities, injustice and harassment of all kinds will not disappear overnight.
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Musaeva, S. I., and K. K. Akhmedova. "PRE-WEDDING CEREMONIES IN THE URAKHINSKY RURAL COMMUNITY IN THE 19th - EARLY 20th CENTURIES." History, Archeology and Ethnography of the Caucasus 13, no. 4 (December 15, 2017): 103–8. http://dx.doi.org/10.32653/ch134103-108.
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The article deals with the ceremonial cycle of pre-wedding family and marriage rites observed by the Dargins-Urakhins in the Urakhinsky rural community in the 19th - early 20th centuries. The family is a unique social institution, the most important value of the society, which is a reliable custodian and source of transmission of ethnic culture, namely customs, traditions of the people, without which the culture of the people as a whole is inconceivable. Marriage of a son or a daughter in the Urakhinsky community, like for all Dagestan nationalities, was the most crucial event in the family life, therefore, parents themselves or their close relatives usually looked for a bride for the young man among those of equal social and economic status. From relatives and neighbors of the girl, they obtained information on her and her parents, the welfare of the family, the features of the girl’s character, her reputation, and the girl’s attitude to her own parents and relatives. The personal qualities of the bride - health, skills to run a household, ability to behave in society, respect for the elders, responsiveness and other moral qualities were of great importance. According to the adats and customs of the Urakhinsky community, the minimum marriage age for men was 20 years, for women - 15 years. Marriages with a large age difference between the couple were not approved by public opinion, nor were they condemned, as a rule these marriages were caused by socio-economic reasons. The article highlights family values, as well as the stages and forms of matchmaking and the role of parents in the whole process of the pre-wedding ceremonies.
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Chassen-López, Francie R. "A Patron of Progress: Juana Catarina Romero, the Nineteenth-Century Cacica of Tehuantepec." Hispanic American Historical Review 88, no. 3 (August 1, 2008): 393–426. http://dx.doi.org/10.1215/00182168-2008-330.
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Abstract Despite the fact that women were barred from voting and holding public office, by 1895 Juana Catarina Romero (1837–1915) had emerged as the major textile importer, sugar refiner, and “modernizing” political boss (cacica) of the city of Tehuantepec in southern Mexico. This article traces Romero’s breathtaking transformation from humble cigarette vendor to culturally assimilated entrepreneur and behind-the-scenes politician, which paralleled and intertwined with three crucial periods of Mexican history: the Liberal Reform, the Porfiriato, and the Revolution. Her life illuminates the many ways in which women participated directly and indirectly in the construction of the nation-state and a capitalist economy, revealing how they negotiated elite efforts at gender, ethnic, and class containment in a provincial setting. The article attributes Romero’s success to her political acumen and tenacious accumulation of economic and social influence and not to a supposed early love affair with Mexican dictator Porfirio Díaz, as previous historians have suggested. Once in power and aligned with Díaz’s goals of “order and progress” and the ideals of social Catholicism, Romero sought to regulate and discipline Tehuantepec, hoping to create a more orderly, productive, and beautiful urban space. Through her influence on Tehuano dress and local fiestas, she attempted to bring local customs into line with the ideals of Porfirian modernization and mestizo identity. Her attention to education, hygiene, health, and urban reforms evidenced her role in the diffusion of national culture and the ideological reproduction of the authoritarian brand of liberalism that dominated Mexico during the Porfiriato.
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Abdul- Aziz Ibrahem Alaseeri, Abdul Aziz Ibrahem Alaseeri. "The social and administrative aspects of the sermons of the Prophet Mohammad historical study of the era of prophethood: الجوانب الاجتماعية والإدارية في خطب النبي صلى الله عليه وسلم: دراسة تاريخية لعصر النبوّة." Journal of Humanities & Social Sciences 5, no. 10 (August 28, 2021): 18–1. http://dx.doi.org/10.26389/ajsrp.d040421.
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One of the greatest sermons that were delivered and whose effects remain to this day are the sermons of the Prophet, for the sermons of the Prophet were of great importance in depicting the life of the Prophet’s society and its way of life, hence we hope that this study will contribute to uncovering the social and administrative aspects of the Prophet’s society through the sermons that The Prophet delivered it in different seasons, as these signs can be monitored in the prophetic speeches to form the image of society in the Prophet’s era, through knowledge of social aspects such as customs, traditions, clothing, and adornment. As well as in the type of foods, the way they were eaten, and the tools used in preparing, eating and storing foods, and what this study means is to present another social picture of what the community of prophecy was, in terms of social solidarity, The way people live in homes, all of this by quoting from the sermons of the Prophet touched, and it is also of great importance to present the sermons of the Prophet which dealt with the role of women and the family in building civil society, and what the research will reveal is the subtle aspects of the prophetic society that permeated many of the prophetic speeches, such as Talking about the classes of society, and about fun, sports and tanning. On the other hand, this study provided an idea about the administrative and financial situation during the era of the prophethood, by extracting this information from the Prophet’s sermons, such as talking about the emirate over regions, organizing sergeants and captains, and also monitoring household resources and banks, as the sermons of the Prophet- ﷺ- showed something of the organizational aspects in State administration such as bureaus, post office, and calculator.
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Salaff, Janet W., and Judith Nagata. "Conclusion." Asian Journal of Social Science 24, no. 1 (1996): 131–40. http://dx.doi.org/10.1163/030382496x00113.
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AbstractWhat occupies us in this volume is how women at all social levels devise their own coping mechanisms to deal with the impact of externally imposed pressures. Their stories reflect the creative solutions with which they have come to terms with some of the resulting problems, but always in a very personal way and without recourse to any form of collective action or organization. With a few exceptions, most of these women are still committed to traditional roles and the perception of obligations, even if the content of the role has changed. At least these "core" roles seem ideologically more resistant to change, such that there is a considerable lag between changing social conditions and the values underpinning them (cf. Goody, 1984). Apparently, it is only when women have become exposed, either through education, overseas travel or scholarly professions, that outside ("Western") notions of feminism and gender equality emerge. It is the highly unique and privileged upper middle class who agitate and raise the consciousness of their "deprived" sisters, and who also initiate women's organizations and support centres. If an awareness of womanhood for itself, a gender-as-class type of feminism has yet to surface in most of the societies of Southeast Asia, it is still legitimate to pursue the question of situation of women as a group-in-itself, as a potential action group. If we focus on the kinship system, as we have seen above, there is little in the ideology, distribution of resources and male-female relationships in traditional Southeast Asian practice (the immigrant Chinese here being something of an exception), to suggest an undue exploitation or oppression of women as a whole. In the domestic arrangements of most of them, a modus vivendi had been struck, an acceptance of role complementarily whether labelled the "myth of male dominance" (Rogers, 1975; Hirschon, 1984), or the false consciousness so readily perceived by many outsiders. Operating from the domestic core, women devise all manner of individual strategies to pursue their interests, influence their kin and turn events towards their chosen direction. Whether within or outside the household, such strategies are in the broadest sense political and can have substantial impact upon the male world (Collier, 1974). Commonly, women act or achieve their goals indirectly through men, particularly by the manipulation of husbands, brothers and sons, so that even the Chinese woman may eventually come into her own as a mother-in-law. In this collection of stories, Chat is the supreme example of this kind of successful manipulator. Satisfaction may even be had vicariously, as in Tok Nyam's pleasure in seeing her husband and sons make the pilgrimage to Mecca ahead of her. All of these women have managed to make, within their own small worlds, a choice of action between two or more options: Maimunah and Ah Ling opted for a non-traditional life of their own in the city, while Zainab chose to retreat from it and ease her family into compliance with her choice. The Singapore women's solutions to their working situation constantly result in a creative tension and some changes in the original Chinese family organization. For all the poverty of her family, even Yurni has been bold enough to spurn employment with and dependence on Ibu Ica, whom she dislikes, taking up alternative sharecropping and embroidery jobs instead. Rufina left Manila to marry the man of her own choosing, and in the most desperate of circumstances, devises a constant series of strategies of survival, while she and Tia Lilia are both victims of a system of rural proletarianization endemic in the Philippines. The deprivations of the latter two women stem, not from their position in a kinship, domestic or male-dominated system, but rather from the inequities of the wider society beyond them. In the case of the Muslim women in particular, some "interference" or even conflict emerges between the ideologies of their religion and kinship customs. In matrilineal Minangkabau society, Islam's main impact on Yurni has been in diverting the girls to an inferior or less modern type of education in favour of preparing the boys for a profession or other career. Islam moulded the sequence of Tok Nyam's divorce, remarriage and such important events in her life as the pilgrimage, but in no way prevented her from enjoying an active community life and the profits of her pandanus mat trade. Zainab happened to be growing up at a time when Islam was on the upswing in her social set and the immediate pressures of her social environment undoubtedly provided some coercive effect. Yet the final choice was still her own: Maimunah, living in the same time and place, charted a different path for herself. In the final analysis, it is probably to the world beyond the kin and family group that we must turn to seek the locus of the real inequities and the sources of oppression as they affect women, both in Southeast Asia and elsewhere. As noted above, the origins of most of the problems of the disadvantaged women of our collection lie in their overall class position, or in the political situation of their country. Rufina and Tia Lilia are the most dramatic examples here, and to a lesser degree, Yurni. In these cases, it must be recognized that the men, alongside the women, are also in positions of dependence and deprivation lacking the means to take control of their own lives and condition. It is a fallacy to assume that women represent an undifferentiated common interest group on the basis of their gender alone, for factors more powerful emerge on the backs of such distinctions as wealth, status, class, ethnicity and religion. Even the "advantages" of involvement in modern economic development, employment and education institutions are dependent upon these same distinctions, such that, for example, elite women may benefit more than those of lower status, as shown by Ibu Ica and Yurni, or women of one ethnic origin may be eligible for certain employment opportunities less available to those of other backgrounds for political reasons, as the urban careers of Maimunah, Zainab and Ah Ling illustrate. In the Philippines, it is to the destructive process of increasing rural proletarianization and poverty affecting the country as a whole that Rufina and Tia Lilia owe their pitiful existence, of which their menfolk are equally victims. Women in their own daily lives take cognisance of these various roles in devising strategies of action and charting paths to particular goals. None of this is quantifiable in any reliable way and to attempt to do so is to reduce the women actors to the anonymous shadow, dependent role occupants that most feminists would strenuously avoid. The alternative pursued here is the biographical method which allows us to present more of the individual richness of the situations of a small sample of selected women, as seen through their own eyes. In this exercise, the observer/biographers have deliberately refrained from passing judgment of a cultural, feminist or other variety, instead using the opportunity for interaction with their subjects to gain insights into both cultures through a process of defamiliarization and refamiliarization simultaneously.
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Seferbekov, Ruslan I., Said S. Razakhanov, and Surkhay M. Galbatzev. "MYTHOLOGICAL CHARACTERS OF TRADITIONAL BELIEFS OF GUMBET AVARS (SECOND HALF OF XX - BEGINNING OF XXI CENTURY)." History, Archeology and Ethnography of the Caucasus 18, no. 3 (October 10, 2022): 805–22. http://dx.doi.org/10.32653/ch183805-822.
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Written on the basis of field material, using general and special methods of historical science, the article is devoted to the description of the mythological characters of the former pantheon and pandemonium of the Gumbet Avars that have survived to the Soviet post-war and modern times – personified celestial bodies and atmospheric phenomena, mummers and dolls, cartridges of wild animals and hunting , supreme deities; "House snakes", penetrating into the dwelling and strangling a person during sleep, evil demons, antagonists of pregnant women, shaitans. The sources of these representations are folklore (mythology, oaths, good wishes, sayings), vocabulary and phraseology, calendar, family and social rituals, customs and beliefs. With the adoption of the Muslim religion by the Gumbet Avars, most of the mythological characters of their pagan pantheon and pandemonium were consigned to oblivion, and some of the surviving ones, in view of the stability of traditional religious beliefs in the spiritual culture of the ethnic group, were Islamized and took the form of syncretic and "domestic Islam". Some of the Islamized mythological characters have become mediators between man and the Almighty, which is contrary to the doctrine of Islam. A significant role in the consolidation of pre-monotheistic beliefs in the spiritual culture of the Avars and other peoples of Dagestan in the Soviet and modern times was played by the healthy conservatism inherent in all Dagestanis and the peculiarities of their mentality – adherence to the traditional way of life. This circumstance inspires certain confidence in the preservation of their religious, cultural and ethnic identity in the era of globalization.
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Bhattacharya, Sandhya, and Jonathan E. Brockopp. "Islam and Bioethics." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 151–55. http://dx.doi.org/10.35632/ajis.v23i3.1615.
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On 27-28 March 2006, Pennsylvania State University hosted an internationalconference on “Islam and Bioethics: Concerns, Challenges, and Responses.”Cosponsored by several academic units in the College of Liberal Arts, theconference brought in historians, health care professionals, theologians, and social scientists from ten different countries. Twenty-four papers were presented,along with Maren Grainger-Monsen’s documentary about an Afghaniimmigrant seeking cancer treatment in California.After opening remarks by Susan Welch (dean, College of Liberal Arts)and Nancy Tuana (director, Rock Ethics Institute), panelists analyzed“Critical Perspectives on Islamic Medical Ethics.” Hamada Hamid’s (NewYork University Medical School) “Negotiating Autonomy and Religion inthe Clinical Setting: Case Studies of American Muslim Doctors andPatients,” showed that few doctors explore the role of religion in a patient’sdecision-making process. She suggested that they rethink this practice.Hassan Bella (College of Medicine, King Faisal University, Dammam)spoke on “Islamic Medical Ethics: What and How to Teach.” His survey, conductedin Saudi Arabia among medical practitioners, revealed that most practitionersapproved of courses on Islamic ethics but did not know if suchcourses would improve the doctor-patient relationship. Sherine Hamdy’s(Brown University) “Bodies That Belong to God: Organ Transplants andMuslim Ethics in Egypt” maintained that one cannot easily classify transplantpatients’ arguments as “religious” or “secular,” for religious values are fusedtogether with a patient’s social, political, and/or economic concerns.The second panel, “Ethical Decision-Making in Local and InternationalContexts,” provoked a great deal of discussion. Susi Krehbiel (Brown University)led off with “‘Women Do What They Want’: Islam and FamilyPlanning in Tanzania.” This ethnographic study was followed by Abul FadlMohsin Ebrahim’s (KwaZulu University, Durban) “Human Rights andRights of the Unborn.” Although Islamic law is commonly perceived asantagonistic to the UN’s charter on human rights, Ebrahim argues that bothmay be used to protect those who can and cannot fight for their right to dignity,including the foetus. Thomas Eich (Bochum University) asserted in“The Process of Decision Making among Contemporary Muslim ReligiousScholars in the Case of ‘Surplus’ Embryos” that decisions reached by internationalMuslim councils were heavily influenced by local politics and contentiousdecisions in such countries as Germany and Australia.The afternoon panel, “The Fetus and the Value of Fetal Life,” focusedon specific issues raised by artificial reproductive technologies (ARTs).Vardit Rispler-Chaim (Haifa University) presented “Contemporary Muftisbetween Bioethics and Social Reality: Pre-Selection of the Sex of a Fetus asParadigm.” After summarizing social customs and religious literature fromaround the world, she claimed that muftis generally favor pre-selection techniquesand suggested that their reasoning is guided by a general social ...
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Sprochi, Amanda K. "Book Review: The World of Ancient Rome: A Daily Life Encyclopedia." Reference & User Services Quarterly 55, no. 3 (March 25, 2016): 255. http://dx.doi.org/10.5860/rusq.55n3.255a.
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Greenwood’s latest entry in their Daily Life Encyclopedia series is James Ermatinger’s The World of Ancient Rome. Ermatinger, a late Roman specialist and Dean of Liberal Arts and Sciences at the University of Illinois Springfield, is the sole author of this two-volume resource, which covers ten main areas of daily life, including art, fashion, family and gender, recreation and social customs, and food and drink, as well as the usual politics and warfare. Sections are divided into alphabetical entries, and there are cross-references and an index to help locate topics. Entries have individual bibliographies and there is a comprehensive list of resources at the end of volume 2. A nice addition are translations into English of primary sources giving a contemporary view of Roman life. There are occasional black and white illustrations to enliven the text.
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Chernova, Larisa N. "Women in the social life of a medieval town (based on the material of London in the 14th–15th centuries)." Izvestiya of Saratov University. New Series. Series: History. International Relations 21, no. 3 (September 24, 2021): 320–29. http://dx.doi.org/10.18500/1819-4907-2021-21-3-320-329.
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The article examines the place and role of women in the social life of London in the 14th–15th centuries based on the material of the original sources. It is shown that, despite the restrictions fixed by custom and laws on the social activity of women, the range of occupations of the townsmen –wives and widows – was unusually wide. It is craft and trade, including the right to take apprentices, real estate transactions, and financial deals. Women did not just help men in the craft or trade shops, but also worked independently. The status of women, especially married women, who chose to participate in trade or in town production as their main occupation, was never fully developed. A significant degradation in the position of women in the public sphere in London occurred in the 16th century. The author concludes that, despite all the difficulties, a new type of woman was gradually developed in the city – energetic, enterprising, educated, who acts in society as an independent head of the family and business.
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Et al., Gulnaz Sattar,. "PATRIARCHY AS A SOCIAL TRIBAL VALUE: FEMINIST ANALYSIS OF JAMIL AHMAD’S THE WANDERING FALCON." Psychology and Education Journal 58, no. 1 (January 15, 2021): 4236–42. http://dx.doi.org/10.17762/pae.v58i1.1489.
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The present study is aimed to investigate the status of women in the novel The Wandering Falcon by Jamil Ahmed originally published in 2011. The Wandering Falcon is a collection of nine short stories. All the stories are interlinked with one another. The novel shows life in the tribal areas situated at the borders of Pakistan, Iran and Afghanistan. In the present study, the researcher has examined the impacts of tribal traditions and rules on the lives of the people of these region. The research deals with the cruel and brutal laws of Federally Administrative Tribal Areas (FATA) and the miserable life style of these tribal people, especially the women of the region, as depicted in the novel. The tribal people have to face the indifference of nature as well as the supremacy of society. The rules and regulations of society have a deep impact on the social, mental and psychological development of its members. The present study deals with the social status of women in these tribal areas. It describes the attitude of tribal customs and traditions toward women and reflects the impact of these brutal laws on the lives of women as well as the poor and suppressed class of the society. This article aims to highlight the tribal customs which, commodify the women of FATA. Qualitative research paradigm has been selected for the novel as it tends to be exploratory and interpretative and feminist perspective have been applied on the sample.
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Buckler, Patricia Prandini. "A Silent Woman Speaks: The Poetry in a Woman's Scrapbook of the 1840s." Prospects 16 (October 1991): 149–69. http://dx.doi.org/10.1017/s0361233300004518.
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In these words, Tillie Olsen dedicated her book, Silences, to the women whose lives for centuries were constricted by sexual role and social custom, yet who struggled nevertheless to express themselves (pp. 42–43). She further urged women who write and women who teach to give voice to these silent women by moving beyond the novel and the published poem to the journals, letters, memoirs, and other personal utterances that “add to the authentic story of human life, human experience” (pp. 45n).
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Blackwood, Evelyn. "Representing Women: The Politics of MinangkabauAdatWritings." Journal of Asian Studies 60, no. 1 (February 2001): 125–49. http://dx.doi.org/10.2307/2659507.
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Despite a large number of both historical and anthropological works on the Minangkabau of West Sumatra, Indonesia, a number of questions remain concerning this matrilineal and Islamic society. In a recent study, historian Ken Young articulated a growing consensus that the received models of Minangkabau social life are suspect, including the “idealised categories ofnagari[village],adat[customs], matrilineal kinship, lineage property rights, and the autonomy of village communities governed bypanghulu[titled men, Minangkabau spelling]” (Young 1994, 12). Anthropologists have been equally perturbed by what they consider to be inconsistencies in Minangkabau life, such as the contradiction between Islamic law and matrilinealadat(customary laws, beliefs, and practices concerning matrilineal kinship and inheritance). The inconsistency that I address in this essay lies in the contradictory representations of elite men's and elite women's power in Minangkabau literature.
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Van Loon, Ruth Anne. "Redefining Motherhood: Adaptation to Role Change for Women with AIDS." Families in Society: The Journal of Contemporary Social Services 81, no. 2 (April 2000): 152–61. http://dx.doi.org/10.1606/1044-3894.1009.
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To maintain their identity as mothers, a central life role, women with acquired immunodeficiency syndrome (AIDS) redefine motherhood in two ways: (1) when their health status changes, they emphasize tasks they are still able to perform; and (2) when their children are in the custody of others, they reframe motherhood as oversight of their children's well-being. Two issues trouble mothers with AIDS, especially those with drug-use histories: reunion with children previously placed outside the home or removed and conflictive relationships with adult children. Attempts to rectify these relationships are often unsuccessful. Social workers can assist mothers with AIDS retain this role by helping them acquire new parenting skills and develop mechanisms for maintaining meaningful connections with children who have been placed out of the home or adopted. They can also work with mothers considering reunions to anticipate the scope and meaning of new or changed relationships with children.
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Randall, George, Alex Bishop, and Sydney Bellah. "TESTING A PORTION OF THE OKLAHOMA AGING INMATE FORGIVENESS MODEL." Innovation in Aging 6, Supplement_1 (November 1, 2022): 658–59. http://dx.doi.org/10.1093/geroni/igac059.2429.
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Abstract The study assessed the viability of the published Oklahoma Aging Forgiveness Model on women in custody using cross-sectional data collected from females, violent and non-violent, in custody in Oklahoma. The theoretical model led to a hierarchical regression of a measure of positive mental health (Positive Evaluation of Life) on a block of control variables (age, education, and crime type), a block consisting of items from the Duke Religiosity measure, and a final block utilizing forgiveness of self, others, and situation (Heartland Forgiveness Scale). Results from the complete sample, N=447, explained 36% of the variance in the outcome. Significant individual predictors included in the final model were crime type, religiosity, and forgiveness of self and situations. We split the sample on crime type and found that for the violent offenders (N=228), 39% of the variance in the outcome was explained; in addition to religiosity, all three assessments of forgiveness were significant predictors. For the non-violent offenders (N=209), 35% of the outcome’s variability was explained. Religiosity, forgiveness of self and situation were significant predictors for this sub-sample. Discussion will focus on the Oklahoma Aging Forgiveness Model and how it works similarly for men in custody (published) and for women in custody. Further, the discussion will focus on the significant role played both by religiosity and forgiveness for those in custody. Findings from this study and that of studies with men clearly demonstrate that religiosity and forgiveness are important aspects of a prisoner’s life.
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Nguia Oniangué, Gemma Cliff. "Contrastive Analysis of Kibeembe and English sexist proverbs." English Language Teaching and Linguistics Studies 2, no. 4 (January 6, 2021): p65. http://dx.doi.org/10.22158/eltls.v2n4p65.
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Social discrimination in general and sexual one in particular bears several negative social impacts whose manifestations are even observable in human being behaviours through speech acts and proverbs in particular emphasizing on sexist aspect. Knowing that African customs are the basis or the foundation of the African people’s life, women are not given the same consideration as in Western countries. Accordingly, a look on the sexist proverb both in English and Kibeembe will help to see the actual place of women provided by these two respective communities. Finally, the data has shown in some respect that there are some similarities between English and Kibeembe sexist proverbs
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Ahmed, Bashir, and Humera Naz. "Women In The Folk Literature Of Sindh: Re-Examining The Poetry Of Shah Abdul Latif Bhitai." Pakistan Journal of Gender Studies 14, no. 1 (March 8, 2017): 53–64. http://dx.doi.org/10.46568/pjgs.v14i1.140.
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This article is an attempt to examine the significance of folk literature which embodies the history, tradition and culture; implies a socio-cultural corpus specific to a particular ethnic group, and includes folk-behavior or the study of the specific customs and beliefs of a given social group and folk life or the study of folk-traditions. The folk literature of Sindh, like all other folk literature is the result of an interaction of cultural, geographical and religious factors that offers valuable historical evidence of cultural influence. Shah Abdul Latif Bhitai (1689- 1752 CE) is a celebrated Sufi poet, philosopher and social reformist, who employed folklore as a major segment in his poetry. The collection of Bhitai’s poetry which mostly comprised of the folklore is titled Shah Jo Risalo. This paper deals with a socio-cultural analysis of the folklore as a source for providing an image of the woman in the society. The Sindhi folklore also depicts an interesting picture of the prevailing customs and traditions. This article deals with a critical approach in order to reveal some historical truth in this regard.
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Maqsood, Dr Naila. "A Depiction of Indian Muslim Women’s Plight in Culture and Literature Around the Mid-Eighteen Century." Journal of Law & Social Studies 4, no. 1 (March 31, 2022): 86–97. http://dx.doi.org/10.52279/jlss.04.01.8697.
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This paper locates the Muslim women’s social conditions particularly in the Indo-Pak Subcontinent which largely arose out of two sources; a) evolution of Islam and development of several schools of jurisprudence; b) Muslim’s contact with the Indian culture. Over several centuries, more particularly from the early 13th century onward (by this time, Muslim Turkish rule had been established in India), and the impact of Bhakti movement both on Hindus and Muslims and spread of teachings of Guru Nanak and Bhagat Kabir, Muslims came to adopt many of the Hindu notions and practices. This was in addition to attitudes that came with them by their conversion to Islam. The first part of the paper deals with the effects of Hindu culture regarding status of women on Muslims. The second part of the paper discusses the plight of Muslim women in literature i.e Punjab folk lore of Heer Ranjha. It tries to convey the thoughts on several social customs, particularly emphasizing the various aspects of women’s life. The third part provides the ethnographic evidence which confirms that women, particularly in rural areas, have faced low status and problem connected with rapes, marriages, dowry, and divorces, etc. With solidification of customs, discrimination against a female endures through centuries. As a result, Muslim women were become socially backward, economically susceptible, and politically marginalized segment of society.
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R, Rajeshwari. "Working Class People, as Shown in "Manaamiyangal"." International Research Journal of Tamil 4, S-10 (August 12, 2022): 69–73. http://dx.doi.org/10.34256/irjt22s1011.
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Salma's novel, Manaamiyangal, is entirely about women. It is constructed based on society's conception of a feminine energy that entangles itself in the structures of time. It resounds as a voice of women's disenfranchisement. Many people around the world are praising the glory of women. Every woman in society is still living a life crushed by daily needs and her freedom. Rituals, rituals, and customs in some societies keep women at the boundary line. Some of these women break barriers and are shunned by society when they come out. Even though there are many atrocities against women in society, her family tries to do well but gets them into many problems. Salma mentions in the story Manaamiyangal that the reason for that was the society they lived in and its restrictions. Salma, who thinks about women from many angles, in her portrayal of Sajitha, intuitively conveys the legitimate dreams of girls in childhood. Women like Mehar live a quiet life, keeping in mind the family circumstances. But she struggles to make life better for her children. She illustrates the struggles of less literate women outside of the normal course of society. Generally, women, no matter how educated they are, remain dependent on a man because they believe that men are the protectors of women. Many social superstitions have restricted women in their activities. The thoughts of the people who have such superstitions should be changed. This article is going to discuss the lives of Muslim women, their economies, lives, thoughts, attitudes, and the social conditions that they are unable to recover from due to these social conditions.
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S.G, Esther Arul Mary. "Life Style Voiced Through Karisal Stories." International Research Journal of Tamil 4, S-4 (July 9, 2022): 61–67. http://dx.doi.org/10.34256/irjt22s410.
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Karisal (Black soil) regional literature reveals the soil and the sense of mind. A collection of short stories by R. S. Jacob called The Karisal region Tales reveals the culture of the Karisal community. Karisal region tales depict the lifestyles of diverse peoples. These stories depict the reality of the Karisal people and their mental state. They have a wide variety of beliefs, including beliefs about disease, demons, and nature. They live in a society where education is not important. Women are subject to restrictions on morals and social status. Feminism has existed in that society. Industrial practices include cotton production, new grain cultivation, and the palm industry. Proverbs, traditions, names and dialects are found in the customs of the people of Karisal. Cultural jargon of the people has been used. Dietary patterns depend on nature. The literature suggests that recreation and games that show physical strength are found in these. The names of nouns, the names of the people and the reasons for them are featured in the stories.
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Sari, Wina Permana, Hanugra Aulia Sidharta, and Sidharta Sidharta. "Empowering Modern Kartinis to Welcome Industry 4.0 through an E-Commerce Workshop." Jurnal Pengabdian kepada Masyarakat (Indonesian Journal of Community Engagement) 8, no. 3 (September 29, 2022): 113. http://dx.doi.org/10.22146/jpkm.59701.
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Most Indonesians have a strong view that a woman should stay at home and refrain themselves from having a job. These days as technology makes life easier, this view has been shifting. Women are able to work, even from home. Furthermore, during the COVID19 pandemic, the role of women in helping the family’s economy was greatly influential. During this pandemic, quite a lot of people have been laid off due to the government enforcing social distancing policy, which affects companies because customers prefer to stay at home and follow the government’s requests. Due to this situation, the authors provide a solution for Indonesian Kartinis, especially the PKK women in Purwodadi Village, City of Malang who mostly have small businesses, such as making traditional kue basah, tailors, and other crafting businesses. They were forced to stop their businesses in this pandemic, and one of the factors was because they could not utilize advanced technology and market their product online. The solution for this issue is giving guidance and e-commerce training for the PKK women using the Asset Based Community Development (ABCD) method, so E-Commerce in every business will be sustainable and the results of increasing knowledge of this E-Commerce workshop are 83%.
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Tazeen Saeed Ali, Neesha Hussain, Shah Zeb, and Asli Kulane. "Association of dowry practices with perceived marital life and intimate partner violence." Journal of the Pakistan Medical Association 71, no. 10 (July 26, 2021): 2298–303. http://dx.doi.org/10.47391/jpma.06-761.
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Objective: To understand the perceptions of women about the influence of dowry customs on their marital life and on intimate partner violence (IPV) in a marriage. Method: This was a cross-sectional study on married women of reproductive age in Karachi, Pakistan between 2008 and 2009. Data was collected through a reliable questionnaire developed by World Health Organization, which was validated at local context and has been translated in to Urdu and then back translated in to English. Results: This study found that women whose marriages were decided conditionally on the provision of dowry to the groom’s family reported it to have had a positive impact on marital life (aOR: 11.5). Consenting to a marriage was positively associated with positive marital life (aOR: 36.8), as was the case when the marriage was contingent on dowry to be given to the groom’s family (aOR: 10.4). Provision of a dowry was not protective from physical (aOR: 3.7), sexual (aOR: 3.7), or psychological violence (aOR: 8.9). Conclusion: Dowry practices exist in Pakistani culture, despite the fact that dowry wives experience IPV. However, women perceive that the provision of dowry to groom’s family has a positive impact on marital life. In the immediate future, to protect women in and entering into marriage, there should be a strengthening of women’s organizations to provide legal, social and medical supports to women in need as well as the training of medical and paramedical professionals to recognize and respond to IPV. Continuous...
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Smart, Laura S. "Parental Bereavement in Anglo American History." OMEGA - Journal of Death and Dying 28, no. 1 (February 1994): 49–61. http://dx.doi.org/10.2190/gxw8-n24m-e9w4-qh7m.
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Contemporary bereaved parents who usually lack prior experience with the death of an infant or young child also lack understanding of how parents reacted in previous centuries when a child died. This article reviews social science writing on parental bereavement in Anglo-American history, concluding that parents as early as the early seventeenth century have left records of their grief. Cultural understanding and customs surrounding death have changed, and around 1800 women began to leave records of their grief in letters and diaries. Emotional expressiveness following infant death was greatest during the nineteenth century, but decreased toward the end of the century and became taboo in the twentieth. Compared to men's, expressions of grief by women and writings directed toward women have been more expressive of emotion. Relatively little has been written about parental bereavement in the early and mid-twentieth century.
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Prof. Dr S. U. Chavan. "The Theme of Protest and Freedom in Cry, the Peacock." Creative Launcher 6, no. 4 (October 30, 2021): 50–54. http://dx.doi.org/10.53032/tcl.2021.6.4.08.
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The conflict between social institutions and individuals is a complex and perplexing issue for many scholars. While reflecting on this issue, some scholars propagate the privilege to individuality, the others to the social institutions. Many scholars consider it as a matter of mutual coordination and interest. The need for a relative space for an individual and the requirement of the social institutions for regulating control over an individual’s uncensored wills are equally important. However, safeguarding or maintaining the margins of both entities is complex work. Regulating uncensored wills or reducing excessive encroachment of institutional authorities is a difficult task; it needs to be addressed with a scientific approach. The Indian social system is conservative and has been maintaining its dominance over the women’s class from the time unknown. The society, after allotting all the privileges to male members, refuses to consider women as individuals, having space and freedom. It expects women to be timid, docile, submissive and obedient. As a result, they feel tyrannized and experience untold sufferings. When the patriarchal system becomes over oppressive, it leads women to absolute confinement; the life of complete closure is highly disappointing and frustrating. The forces that obliterate their rights include gender discrimination, marriage-system, orthodox traditions, customs, rituals and class status. A woman is born with a destitute to experience a collision with the subjugating elements in her life and while wrestling against it she has little success. She goes through a perpetual war against the controlling institution while creating a space for her individuality and freedom. The factors like these rob women characters of happiness and advantages and lead women to live an insignificant life, full of suffering.
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Li, Feng Xiao, Scott B. Patten, Robert J. Hilsden, and Lloyd R. Sutherland. "Irritable Bowel Syndrome and Health-Related Quality of Life: A Population-Based Study in Calgary, Alberta." Canadian Journal of Gastroenterology 17, no. 4 (2003): 259–63. http://dx.doi.org/10.1155/2003/706891.
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BACKGROUND: Little is known about the health-related quality of life (HRQOL) of nonclinical samples of people with irritable bowel syndrome (IBS) in Canada. In a pilot survey, the impact of IBS on HRQOL using a population-based, urban sample was examined.METHODS: A random sample of Calgary residents (18 years of age or older), selected by random digit dialing (n=1521), completed a structured questionnaire including ROME II Criteria and Medical Outcomes Study Short-Form 12-Item Health Survey, version 2 (SF-12v2). The mean scale and summary scores of SF-12v2 for those who did and did not meet ROME II criteria and for those who met ROME II criteria with and without visiting a physician in past three months were determined and compared using multiple regression analyses.RESULTS: Of the 951 households successfully contacted, 590 (62%) were willing to participate, of which 437 (74%) individuals were recruited. One hundred ten IBS cases (81 of which were women) and 327 non-IBS controls (180 of which were women) were identified. All of the eight mean scale scores and the two mean summary scores were significantly lower in people with IBS than in those without, whether or not adjusting for demographics. Forty-four of the 110 IBS cases (40%) sought medical help. Significantly lower mean physical component score and three scale scores (general health, social functioning and role physical) were found in those who sought medical help than in those who did not.CONCLUSIONS: People with IBS experience significant impairment in HRQOL, including both physical and mental well-being. People with IBS who seek medical help report worse physical health than those who do not, but their mental health is no different.
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Wilson-Barnao, Caroline, Alex Bevan, and Robyn Lincoln. "Women’s Bodies and the Evolution of Anti-rape Technologies: From the Hoop Skirt to the Smart Frock." Body & Society 27, no. 4 (December 2021): 30–54. http://dx.doi.org/10.1177/1357034x211058782.
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In this article, we explore smart deterrents and their historical precedents marketed to women and girls for the purpose of preventing harassment, sexual abuse and violence. Rape deterrents, as we define them, encompass customs, architectures, fashions, surveillant infrastructures, apps and devices conceived to manage and protect the body. Online searches reveal an array of technologies, and we engage with their prevention narratives and cultural construction discourses of the gendered body. Our critical analysis places recent rape deterrents in conversation with earlier technologies to untangle the persistent logics. These are articulated with reference to the ways that proto-digital technologies have been imported into the realm of ubiquitous computing and networks. Our conceptual framework offers novel pathways for discussing feminine bodies and their messy navigation of everyday life that include both threats to corporeal safety and collective imaginings of empowerment.
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Susanti, Neila. "PERAN EKONOMI WANITA DAN KESETARAAN GENDER DALAM BUDAYA KARO." Journal of Gender and Social Inclusion in Muslim Societies 1, no. 2 (December 16, 2020): 52. http://dx.doi.org/10.30829/jgsims.v1i2.8719.
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<p><em>The Karo Batak is one of the ethnic Batak groups in North Sumatra. The Karo ethnic group greatly differentiates the position of men and women in their social structure. Differences in treatment of men and women cover various aspects of the life of the Karo ethnic group, namely that only boys can continue their father's clan, only boys become heirs and receive the same share. However, the cultural values in the Karo custom in the field of heritage seem counter-productive to the practices and behavior of the Karo people in the field in several other fields, namely education and economics. From the results of field observations, it can be seen that currently girls from the Karo Batak ethnicity have got the same opportunities as men in terms of higher education. As for the economic sector, Karo women occupy a strategic role in meeting the economic needs of their families. Based on the results of observations and interviews conducted by researchers, a wife does all economic activities with her husband. Starting from hoeing, planting, harvesting, lifting crops, to bringing crops to sell to the market. All these activities are carried out by Karo women as a manifestation of "obedience" to their husbands and a sense of responsibility to their children. Working for Karo women is part of the role she must play. A Karo woman is required to work and carry out economic responsibilities on the basis of obedience to her husband, because "it has been bought". However, the role of the economy and the role of the public which is bestowed upon them does not actually elevate them and frees them from confinement of pressure, but instead manifests gender and economic injustice and violence. It is also proven that Karo culture does not place women entitled to inheritance, even though that is her income.</em></p>
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Petersen, Joan M. "The Education of Girls in Fourth-century Rome." Studies in Church History 31 (1994): 29–37. http://dx.doi.org/10.1017/s0424208400012778.
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There is little direct evidence about the education of girls in classical times and Late Antiquity. Our conception of what provision was available has to be based chiefly on an examination of the material relating to the education of adult women and to the early training of little girls of four or five years of age. For the second half of the fourth century we are fortunate in possessing the testimony of three Christian writers on the subject of the education of mature women: Palladius, Gerontius of Jerusalem, and Jerome. Nevertheless, we need to be aware of their limitations. All three writers deal with women of a narrow social class, members of the wealthy Roman aristocracy, who were attempting to live a disciplined and austere monastic life, the majority of them against the incongruous background of their family mansions on the Aventine Hill, which was then a fashionable residential district. They were perhaps in the tradition of those earlier learned and cultivated aristocratic Roman ladies, recalled by Cicero, and exemplified by the daughter of his friend Atticus, who provided her with a tutor even after her marriage, and by Hortensia, the daughter of the orator Hortensius, who was trained by her father in public speaking, and who even made a speech in the Forum against a tax assessment. For information about the early training of little girls in fourth-century Rome we are indebted to the letters of Jerome, but this evidence, as we shall see, has certain limitations.Two difficulties confront us when we examine the evidence provided by our three Christian writers: in the first place, none of them describes the educational process by which these ladies achieved so high a degree of cultivation and learning; secondly, the advice which Jerome gives about the training and education of little girls is intended for child oblates, consecrated to God even before their birth, and is, in any case, suspect, because much of it has been culled from an earlier writer.
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Suryaningrum, Sumarah, Sarwiji Suwandi, and Herman J. Waluyo. "The Discrimination against Women Reflected in Novels Entrok, Maryam, And Pasung Jiwa by Okky Madasari." Lingua Cultura 13, no. 2 (July 1, 2019): 137. http://dx.doi.org/10.21512/lc.v13i2.5704.
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This research aimed to find out the discrimination against women in Indonesia, especially reflected in novels Entrok, Maryam, and Pasung Jiwa written by Okky Madasari. Over centuries, women in Indonesia had faced various forms of discrimination that happened because of the strong influence of patriarchal culture, norms, customs, and even religion. That viewpoint then caused men and women to have different roles, both biologically and socially. Women had roles to keep house, family, and children, meanwhile, men had roles to provide for living and protection to the family. The discrimination problem, especially for women, was still the most discussed topic due to the lack of public awareness about women’s roles in community life. This research was a descriptive qualitative research using feminism approach. The data in this research were in the forms of sentences, paragraphs, dialogues, and discourses that reflect discrimination against women. The data analysis technique used in this research was content analysis. The research result shows that there is discrimination towards women in the sectors of economic and social based on the utterances from these three novels by Okky Madasari.
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Szczepankiewicz, Jan. "Czy przedsiębiorczość ma płeć?" Przedsiębiorczość - Edukacja 2 (January 1, 2006): 216–19. http://dx.doi.org/10.24917/20833296.2.22.
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The goal of this article is to take into consideration a problem of entrepreneurship among men and women. In author’s opinion this problem is unilaterally overused as an element of economical struggle and that is why it is harmful for activities of both parties. Author notes that the work of many politicians and women’s organizations impedes a natural entrepreneurship development, which takes into account all the conditions related to how the individuals function in the society. Excessive interference in customs, some legislation in Labor Law, breaking the rules of free market, all of them cause the lost of a natural competitiveness, restrictions on freedom of choice and tendencies to excessive control. Author highlights that more freedom in economic, social and political life, less detailed regulations, state interferences and short-term politics mean better conditions for the entrepreneurship development of both genders - in forms appropriate for men and women - more social justice and better protection for our property.
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Fransisca Retno Asih. "Prevalensi Konstipasi Pada Ibu Hamil." Oksitosin : Jurnal Ilmiah Kebidanan 9, no. 1 (February 1, 2022): 59–66. http://dx.doi.org/10.35316/oksitosin.v9i1.1652.
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Constipation is a complaint of the gastrointestinal system that is commonly experienced by pregnant women, which can affect physical, psychological, social health, and quality of life. There has been no research related to the prevalence of pregnancy constipation in Banyuwangi. This study aims to provide an overview of the prevalence of constipation in pregnant women based on the Rome II criteria. This research method was descriptive with a cross sectional approach to 715 pregnant women with gestational age of 13-16 weeks, 27-30 weeks, and 36-39 weeks, singleton pregnancies, and became research respondents in five primary health care facilities in Banyuwangi. Pregnant women who met the criteria and came to the primary health care facilities sequentially (consecutive sampling) were given a questionnaire containing seven questions about symptoms of constipation according to the Rome II criteria. The results of the study were 17.8% of 715 pregnant women were constipated. The prevalence of constipation in the third trimester (19.3%) was higher than in the first (17.3%) and second trimester (16.4%). Pregnant women who are working, highly educated, and primigravida show a higher prevalence of constipation. The conclusion of the study is that constipation in all trimesters of large pregnancy is characterized by the consistency of hard and strong stools at one time in four defecations for four weeks. Constipation screening and counseling is important for midwives at the initial contact, especially in first-level of health facilities.
Keywords: Constipation, Pregnant Women
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Mandal, Anil Kumar, and Dr Arjun Kumar. "Socio-Cultural reality of Canadian Women in the fiction of Alice Munro." International Journal of English Literature and Social Sciences 7, no. 6 (2022): 170–72. http://dx.doi.org/10.22161/ijels.76.23.
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Throughout this paper I have systematized and studied in critical terms, a range of Alice Munro mainly women-centric short stories, with an in-depth study of their living condition under the traditional social conventions. Being concerned about women Munro in her fiction has recreated the world of Canadian women, with its true picture of the Canadian society, with culture, custom and environment. She has continuously wrote about the invaluable document of human relationship, as well as female experience under social values and expectation. In her work, Munro explores women's role in different situation of life as a young girl, a career women, a lover, wife or mother. In each of these roles Canadian women found a reflection of their selves mirrored in Munro's chronical of women's social history down the decades. She writes about past experiences of her childhood, cultural traits and social structure that she minutely observed in her different age group. Her subjects are rural landscape, lives of girls and women, their coming of age, love, hate, marriage, suffering and stuff of rural life with reference to small town locality. Lake Huron, Otawa Valley and Wowanash County. Munro's strength, as a short story writer, is the range of her portraits of a variety of female characters from childhood to old age. In this way, most of the girls and women of Munro, as the main protagonists, confront, challenges at personal, familial and social level. However, they all are not alike; some are submissive and introvert and feeble while others bold, rebellious and self-indulgent who are real girls and women of Munrovian model, search their original self, and who put aside all their pretentions, show the Canadian society, alternatively, to the world what they, in reality are. Muro is a realistic writer, her character a represent cultural reality of rural Canadianness of her age. Del and Rose are Munrovian iconic characters, with whom she reveals her own childhood, youth and maturity and they have been transfigured in her favorite books Lives of Girls and Women and Beggar Maid intentionally. Protagonists of Dance and Progress are modelled on herself.
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Белова, Анна Валерьевна, and Константин Алексеевич Петров. "THE PROBLEM OF SOCIAL DEPRIVATION OF WOMEN IN THE SOCIETIES OF POST-COLONIAL SUBSAHARIAN AFRICA." Вестник Тверского государственного университета. Серия: История, no. 2(58) (August 16, 2021): 88–102. http://dx.doi.org/10.26456/vthistory/2021.2.088-102.
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Статья посвящена анализу проблемы социальной депривации женщин в обществах постколониальной Тропической Африки. Автор сконцентрировал внимание на изучении важнейших социальных институтов, которые являются определяющими для женской повседневности в субсахарском регионе, - семье, образовании и здравоохранении. В статье выявлены ключевые аспекты депривации: минимальный возраст вступления в брак, главенство в семье, статус женщины, родительские права и обязанности, доступ к образованию, причины отсева девочек из школ, доступ к репродуктивной медицине. Автор приходит к выводу, что главным фактором депривации на постколониальном этапе развития субсахарских обществ остаются обычаи и традиционные практики, способствующие сохранению стереотипов фемининности и формированию типичных гендерных сценариев. The article is an analysis of the problem of social deprivation of women in the societies of postcolonial Tropical Africa. The author focused on the study of the most important social institutions that are decisive for women's everyday life in the Sub-Saharan region - family, education and health care. The author identifies the key aspects of deprivation: the minimum age at marriage, domination in the family, the status of women, parental rights and responsibilities, access to education, reasons for girls dropping out of school, access to reproductive medicine. The author concludes that the main factor of deprivation at the postcolonial stage of development of sub-Saharan societies remains customs and traditional practices that contribute to the preservation of stereotypes of femininity and the formation of typical gender scenarios.
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Kashyap, Amit, and Mohd Jameel. "ACHIEVING GENDER EQUALITY, ECONOMIC JUSTICE AND COMPETITION LAW IN INDIA." International Journal of Research -GRANTHAALAYAH 6, no. 3 (March 31, 2018): 55–64. http://dx.doi.org/10.29121/granthaalayah.v6.i3.2018.1498.
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The Millennium Development Goals (MDG) on gender equality can be achieved by mainstreaming a gender perspective and promoting women's economic empowerment. Punjab has almost become synonymous with the low status of women, patriarchal society, feudal customs and values, social polarization along caste lines, high illiteracy, and poverty. The secondary status of women in Punjab coupled with an oppressive caste system and grinding poverty has robbed the women of their rights and a life of dignity, which were envisaged by the framers of the Constitution. The issue of gender equality has acquired a global character, and therefore, there is a need for the Civil Society to actively participate and enable the women to fight for their rights. The United Nations has included the issue of gender mainstreaming in the Millennium Declaration and 'promoting gender equality and empowerment of women' is one of the Millennium Development Goals (MDGs). Improved gender sensitivity could be achieved by adopting a proactive approach towards achieving gender economic justice. Therefore achieving gender equality requires two complementary approaches--mainstreaming a gender perspective and promoting women's economic empowerment.
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Mandal, Ram Krishna. "Status of Women in India and in Arunachal Pradesh: A Comparative study." Dera Natung Government College Research Journal 1, no. 1 (2016): 90–104. http://dx.doi.org/10.56405/dngcrj.2016.01.01.10.
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The right to equality between men and women is a fundamental right in Indian Constitution. Respect for the dignity of women has been made a fundamental duty of Indian citizens and all actions derogatory to such dignity are liable to be stuck down. Conversely, the social institutions and customs are more resistant to change, because they are more rooted in history and more dependent on mindsets. Gender equality is relatively recent concept and most patriarchal societies have ordained rampant injustices and discrimination against women in the family and outside in everyday life. It is indeed bad that women’s status is undermined and subordinated but worst of all is that they have accepted their position as their destiny and in many cases they are found to be an instrument of exploitation. Governance can be efficient and effective only if it articulates women issues and interests and can only be gender-fair if it is gender responsive at political, administrative and economic spheres as women have perspectives, which enhance the quality of governance.
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Munthe, Hadriana Marhaeni. "Perempuan Pakpak dalam Realitas Adat (Studi kasus di desa Pegagan Julu VIII)." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 10, no. 2 (December 19, 2018): 245. http://dx.doi.org/10.24114/jupiis.v10i2.11288.
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This paper is derived from case studies conducted on Pakpak women by cross-strata and status in domestic family institutions and customary institutions as public institutions in the village of Pegagan Julu VIII with qualitative feminist methods. The feminist method emphasizes the research process that involves women through their life experiences in cases of indigenous marginalization experienced by them in their communities. Sources of data from women's life experiences which are also voiced by women themselves. Data collection techniques used FGD (Focus Group Discussion), in-depth interviews and participant observation of women who became research informants. The results of the study show that Pakpak women are cross-social strata with the potential to be indigenous conservationists, ironically, the reality is not directly proportional to their authority or authority to make decisions in any customary or customary work. The reason is that the dominance of patriarchal culture which is still strong in prioritizing men and lacking respect for women has influenced the weak bargaining position of women. The consequences that arise are that most customary practices and values are less pro-women, both at the family level and in the community. They experience exploitation especially from the poor strata, so that the poverty that is already heavy is faced by women, the more the burden of adat that must be borne by women. As a result women have the potential to experience double poverty (double poverty) and even tend to experience situations of alienation from their customs.
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Kathiresan, Dr B., and Dr P. Vasuki. "The Representation of Women In Sudha Murthy’S Gently Falls the Bakula." SMART MOVES JOURNAL IJELLH 7, no. 6 (June 15, 2019): 9. http://dx.doi.org/10.24113/ijellh.v7i6.8686.
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Feminism can be defined as a conscious attempt towards revaluing women’s experience, rethinking the canons of text, revising the recognition of socio cultural, discourse and language, economic and political conditions in the society representing biological differences and their implications. Recent gyro texts express female creativity encompassing various styles, themes, genres and structures. In India, feminism is evolved as an imitation of western feminist movement foregrounding women’s education and independence. The intense awareness of the identity as a woman and theconcerns regarding feminine problems have caused psychological disorders in society.The womenwriters of today have evolved as a socio-political movement rising fundamental queries about social practices, male supremacy, power-structures,culture and social institutions which are instrumental in marginalizing women.
Sudha Murthy as a feminist opposes the customs, norms and traditions of a society which tends to place a woman in a position inferior to that of aman, socially, politically, physically and economically. She has taken up themes of rebellion against the existing social set up through her women characters. Her women are no longer weak, meek and submissive creatures, instead they realize that they have roles to play in a family and in a society like their male counterparts. The women in her novels have preferences, prejudices and raise their voices to be heard. They emphasize their individuality and emerge as new women awakened to face the challenges and lead a meaningful and dignified life, irrespective of the insensiblesocial criticism.
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Farooq, Mr Yasir, and Dr Mansha Tayyab. "IMPACTS OF PSYCHOLOGICAL AND DOMESTIC VIOLENCE ON WOMEN IN PAKISTAN: PROBLEMS & SOLUTIONS IN THE LIGHT OF ISLAMIC TEACHINGS." ĪQĀN 1, no. 02 (June 30, 2019): 1–16. http://dx.doi.org/10.36755/iqan.v1i02.45.
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Since the creation of woman, she faces many problems in her life. Different societies have their own customs and traditions. And woman faces problems regarding them. Pakistani society has its own influence and civilization which causes many problems of women. In these traditions, one of the bad behaviors is, marriage of woman on wrong time i.e. late marriage or early time marriage. In the result, at least, she faces Problems regarding dowry, Joint family system, Family disintegration, Childlessness, Propensity to violence, Effects of husband remaining alone from wife etc. On the basis of social divisions in Pakistani family system and depiction of woman issues having effects on herself, the significant and their mediation is very necessary, too. Many of these problems has Psychological impacts on woman in her domestic life. In Pakistani society where woman faces domestic and family problems, there economic problems too pester her which include greed for riches and lack of them both pester her psychologically. In this paper, above mentioned problems of women in Pakistani society has been discussed in the light of Islamic teachings.
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AL OBAIDI, Bushra Salman Hussain. "HONOR CRIMES AND ITS LEGAL AND SOCIAL IMPACTS، MURDER IS A WASH OF SHAME AS A MODEL." International Journal of Humanities and Educational Research 03, no. 04 (August 1, 2021): 159–79. http://dx.doi.org/10.47832/2757-5403.4-3.15.
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The importance of research: The heavenly canons and all laws affirm the guarantee of everyone's right to life, but a look at daily practices reveals that a large number of women are killed daily under the background of honor killings. His race and his religion, is considered today a necessity and a priority heavily placed on the collective conscience. The exacerbation of the phenomenon of honor murders, or the liquidation of women who has rebel against family laws, and the pretext that she is an adulterer, is a dangerous indication of underestimating the right of women to life and is a sign of social discrimination practiced on the basis of gender. The phenomenon of the exacerbation of honor murders indicates a crisis of relationships within the family and society, a crisis of relations within the community of women, the continued dominance of some customs over laws in contemporary societies, and the institutionalization of violence against women and their sacrifice. Iraq society is a tribal society and accepts the idea of killing of women as a means of dishonor. However, killings under this concept have increased as a result of the tyranny of tribal values, and they increased even more after the occupation of Iraq on 9/ 4 / 2003 Research objectives: abolishing the legal articles that encourage the killing of women under any pretext, and making the crime of murder under the pretext of washing shame a premeditated murder, like all murders, and subject to its provisions without wearing the garment of a mitigating excuse and allowing the perpetrators to escape from punishment and activating the implementation of international conventions and respecting them. Part of the national legislation for ratification by Iraq. As well as respect for the constitutional texts being the highest in the application. When talking about treating this crime and setting up a solution for it, the law must be the other side, without a law that protects women, clarifies the limits and provisions of this crime, and establishes appropriate punishment for its images in a way that does not allow the perpetrators to escape from punishment, then there will be no benefit from all that was said It is said about violence against women.
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AIJMER, GÖRAN. "Cold Food, Fire and Ancestral Production: Mid-spring Celebrations in Central China." Journal of the Royal Asiatic Society 20, no. 3 (June 4, 2010): 319–44. http://dx.doi.org/10.1017/s1356186310000064.
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AbstractThis article seeks to explain the traditional celebration of Cold Food and some other springtime customs in the mid-Yangzi basin in central China. In these rituals the ancestors and their influence in the production of new rice were highlighted while, at the same time, social reproduction through women was temporarily suspended. Female generative energy was not allowed to compete with the creative force of the ancestors in the fields. Cold Food is seen as a trope on seasonal agricultural tasks. The myth of moral constancy, which accompanied the festival, was on another deeper level an iconic exploration of the preparation of the agricultural fields. Death was seen to propel life, ancestral energy being transferred to the living through rice.
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Majnusz-Stadnik, Mariola. "Einige Bemerkungen zur Emanzipation des Frauenbildes in der deutschen und polnischen Phraseologie." Germanica Wratislaviensia 144 (November 20, 2019): 175–83. http://dx.doi.org/10.19195/0435-5865.144.13.
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Phraseologismen spiegeln gegenwärtige Lebensweisen wider. Sie verbildlichen sprachlich Tendenzen, Werte, reflektieren Lebensweisen der Menschen und beschreiben ihre typischen Präferenzen. Die Darstellung des Frauenbildes war schon immer im Augenmerk der Phraseologie. Dieser Beitrag versucht die Fragen zu beantworten, ob die in den letzten Jahren stattfindenden Veränderungen in der Gesellschaft eine Anpassung im phraseologischen Bestand gefunden haben und ob neue Phraseologismen gebildet wurden, die die Rolle der Frau im 21. Jahrhundert dokumentieren.A few comments on the changes of women’s images in the Polish and German phraseologyPhrasemes reflect habits and customs, traditions, historical facts, social life phenomena and cultural values of a given society. Phrasemes often “live” longer than the image they reflect. Women were and still are a subject of phrasemes. The aim of this paper is an answer to the question if the image of women arising from the Polish and German phraseology in the face of the transformations taking place in the last 40 years in the society has changed and if new phrasemes describing women of the 21st century appeared.